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University of Pretoria OM TE LEEF in AFRIKA: OORLEWING, SAAMBESTAAN EN DIE SUID-AFRIKAANSE LETTER KUNDE

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University of Pretoria OM TE LEEF in AFRIKA: OORLEWING, SAAMBESTAAN EN DIE SUID-AFRIKAANSE LETTER KUNDE NUWE REEKS Nr 331 ISBN 1-86854-317-X OM TE LEEF IN AFRIKA: OORLEWING, SAAMBESTAAN EN DIE SUID-AFRIKAANSE LETTER KUNDE University of Pretoria OM TE LEEF IN AFRIKA: OORLEWING, SAAMBESTAAN EN DIE SUID-AFRIKAANSE LETTER KUNDE Intreerede by die aanvaarding van die leerstoel in Afrikaans aan die Universiteit van Pretoria op Donderdag 19 Julie 2001. VERKORTE CURRICULUM VITAE Walt-uitgewers, die Nasionale Taalprojek-trust, die Jeugteater van die PROF HEIN WILLEMSE Baxter-teater en Bush-radio in Kaapstad. Tot onlangs was hy die voorsitter van die Wes-Kaapse Kultuurkommissie, 'n statutere Iiggaam wat kultuuront- Heinrich Stephen Samuel Willemse is op 18 September 1957 in die Klein- wikkeling in die Wes-Kaap bestuur. As letterkundige is hy betrokke by die Karoo, in Ladismith, Kaap gebore. Hy ontvang sy laerskool en sekondere toekenning van die jaarlikse M-Net Literere prys en die Herman Charles skoolopleiding op Mosselbaai en Worcester. Hy voltooi daarna voorgraadse Bosman-toekenning. In die onlangse verlede het hy as adviseur opgetree regstudies aan die Universiteit van Wes-Kaapland. Aan dieselfde inrigting vir die Nasionale Kunsteraad, die Stigting vir Kreatiewe Kunste, die verwerf hy met lof sy nagraadse kwalifikasies in die Afrikaanse letterkunde. Pendoring Advertensie-toekenning en die De Kat-Sanlam Boekeprys. Sy doktorale proefskrif is getiteld "Dialogie in die Afrikaanse Letterkunde met toespitsing op geselekteerde swart Afrikaanse skrywers". Sedertdien Benewens sy joernalistieke artikels en resensies het hy tot dusver meer as het hy 'n bestuurskwalifikasie aan die Skiereilandse Technikon en 'n 'n honderd artikels die lig laat sien, waarvan nagenoeg sestig in geakkredi- meestersgraad in Bestuursleiding aan die Universiteit van Suid-Afrika ver- teerde nasion ale en internasionale tydskrifte of boeke. Hy is ook die skry- werf. wer, mede-skrywer of redakteur van nege boeke. Prof. Willemse pUbliseer veral op die gebiede van Afrikaanse en Suid-Afrikaanse letterkunde. Sy Sedert sy studentejare het hy in verskillende hoedanighede aan die huidige navorsing handel oor mondelinge vertellinge in Suid-Namibia, Universiteit van Wes-Kaapland gewerk. Hy het as eksterne eksaminator of Suidwes-Botswana en Noord-Kaapland. Sy jongste pUblikasie, More than besoekende professor verskeie Suid-Afrikaanse universiteite, onder meer brothers: Peter Clarke and James Matthews at Seventy, is onlangs met die die Universiteite van Durban-Westville, Fort Hare, Stellenbosch en Pretoria Wes-Kaapse Merietetoekenning van die Wes-Kaapse Departement Kuns besoek. Internasionaal het hy as besoekende professor opgetree by die en Kultuur vereer. Universiteit van Iowa in die VSA, die Universiteit van Mexiko en die Universiteit van Namibia. In 1996 word hy aangestel as uitvoerende bestu- Verskeie ander toekennings het hom in die verlede te beurt geval. Naas urshoof van OLM Kommunikasie, 'n mediamaatskappy toegespits op die voor- en nagraadse beurstoekennings het hy as student die Curry ontwikkeling en publikasie van Afrikaanse geletterdheidsmateriaal. In Stigtingprys, Rapportbeurs en die Rotariar Leierskaptoekenning ontvang. September 2000 word hy professor en hoof van die Departement Afrikaans Hy is later verkies tot die prestige Nederlandse letterkundige organisasie, aan die Universiteit van Pretoria. Maatschappij der Lettere en dien in 1992 as die amptelike rapporteur van die Verenigde Nasies se Simposium teen Apartheid in Abdijan, Cote Tussendeur hou prof. Willemse hom besig met die joernalistiek. In die d'ivoire. Sedert 1997 word sy biografie jaarliks in die Marquis' Who's Who verlede was hy 'n redaksionele medewerker van menings- of Iiterere tyd- of the World opgeneem. skrifte 5005 Die Suid-Afrikaan, Karring, Stilet en Akal. Hy was ook betrokke by die Kaapse weekblad, South, en die plattelandse gemeenskapskoerant, Gariep. Tans is hy 'n gesindikeerde rUbriekskrywer vir die drie grootst~ Afrikaanse dagblaaie. Hy resenseer op 'n gereelde grondslag boeke VIr plaaslike en buitelandse tydskrifte en koerante. As keurder is hy betrokke by uitgewerye 5005 Kwela, Human en Rousseau en Mayibuye. Hy dien ook as buitekeurder vir verskeie akademiese tydskrifte 5005 Stilet, Literator en Research in African Literatures (wat in die VSA uitgegee word). Prof. Willemse is onlangs verkies tot lid van die Afrikaanse Taalkomitee van die Pan-Suid-Afrikaanse Taalraad. Hy is 'n direkteur of trustee van verskeie organisasies en gemeenskapsliggame, waaronder die Shoma Education Trust van M-Net-Multichoice, die Welkom Aandeleskema van Naspers en die Ons Leer Mekaar beursfonds. Hy is 'n gewese direkteur van J.P. van der Baie dankie vir die geleentheid om hierdie voordrag te lewer by die aan- vaarding van die leerstoel in Afrikaans aan die Universiteit van Pretoria. Die Afrikaanse letterkunde is in terme van Westerse en Oosterse let- terkundige tradisies baie jonk. In verhouding met ander Afrika-Ietterkundes is dit een van die min letterkundes wat ten opsigte van taal, produksie, en lesersgetalle sedert sy ontstaan volgehoue groei, en in bepaalde tye, selfs skouspelagtige opbloei getoon het (sien ook Lindfors, 1997: 121-134). Die ontwikkeling sou die afgelope eeu of meer in Suid-Afrika en inderdaad in Afrika as geheel as merkwaardig bestempel kon word. Daar sou selfs met reg beweer kon word dat die Afrikaanse letterkunde 'n hoe vlak van vol- wassenheid en tegniese sofistikasie bereik het. Die Afrikaanse letterkunde is in wese egter 'n etniese letterkunde met 'n verwysingsraam wat afgestem is op die Afrikaner- of Afrikaanse kultuursfeer. Dit is ook 'n let- terkunde wat in sy ontstaan- en ontwikkelingsgang in hoofsaak een deel van daardie potensiele kultuurgemeenskap beskryf of bedien het. Dit sou nie onvanpas wees om te beweer dat hierdie groei en ontwikkeling in noue verband met die ontplooiing van 'n bepaalde etniese nasionalisme staan nie (sien ook Du Toit, 1999: 235). Afrikaans en die Afrikaanse let- terkunde staan sentraal in die ontwikkeling van Afrikaner-nasionalisme (sien Willemse, 1992). Ek wil verder die bewering maak dat die Afrikaanse letterkunde, selfs met sy mees kritiese geskrifte, in verhouding tot Afrikaner-nasionalisme gestaan het, omdat dit dikwels die grense van die nasionalisme aangedui het. Adam Lerner (1993: 3) merk tereg op dat "In the multitude of texts through which the concept of the nation travels, it is never on its own. That is, there can be no text which is solely a nationalist text. Thus, the nation is always forging liaisons with other boundary-mark- ing constructs." Afrikaner-nasionalisme vertolk ek hier nie net as 'n poli- tieke uitdrukking nie, maar as daardie stelle vormgewende en totali- serende aksies en handelinge wat bydra tot sosiale, politieke en kulturele identiteitsvorming. Met die natuurlike, selfs onproblematiese uitdrukkings wat nasionalismes in die algemeen kenmerk, kon veral blanke Afrikaanssprekendes feitlik onnadenkenden onkrities hul taal en verband- houdende kulturele praktyke beleef. Gegewe hierdie agtergrond ontstaan die vraag, wat gebeur met die soort spoor is dit? Niemand kon hom antwoord nie. Nie eens die diere nie, Afrikaanse letterkunde as een van sy vernaamste steunfaktore, naamlik totdat hy Kameelperd gevra het. Kameelperd het een groot voordeel bo al Afrikaner-nasionalisme in 'n bestaanskrisis is, op die agtergrond gedwing, die ander diere van die veld; hy kan oor berge en dale sien. of ondermyn word? Die afgelope tyd het oorlewing en saambestaan die sentrum van 'n debat geword wat teruggaan tot 'n tyd toe die Genootskap "Ja," sa Kameelperd, "ek ken daardie klein spoortjies. Hulle woon van Regte Afrikaners Afrikaans tot 'n merker van politieke aspirasie verhef anderkant die groot berge." Hy gaan nooi toe vir Klein Spoortjies en haar het. Die vraag na oorlewing en saambestaan lei tot 'n tweede wesens- maats na Tauetona se grot. Intussen het die Koningingod gesien dat die vraag vir hierdie voordrag, naamlik wat gebeur met Departemente vroue op pad was na die mans, al agter Kameelperd aan. Dan besef sy Afrikaans wanneer die politieke, maar veral ekonomiese mat, onder hulle skielik dat die mans en die vroue mekaar nie sal verstaan nie, want hulle praat verskillende tale. uitgetrek word? My voordrag bied ek in vier bewegings aan. Gedagtig aan die kanonieke Dadelik spring sy aan die werk en laat haal vars sade van 'n soetdoring- oorspronge van die intreerede begin ek met 'n teksvers, 'n ou-ou storie (in boom. Die maal en meng sy tot 'n wonderstroop. Dan roep sy die broers erg verkorte vorm) uit die Tswana-mitologie van ons subkontinent. Daarna nader. Sy drup toe 'n druppel van die stroop op Tauetona en sy broers se tonge. bespreek ek kortliks die wyse waarop Afrikaans, die Afrikaanse let- terkunde en die Afrikaanse literare praktyk die afgelope eeu of wat uit- drukking gevind het. Derdens, bied ek 'n oorsig van reaksies ten opsigte Vanaf daardie dag lank, lank gelede het die mans 'n nuwe taal gekry. Van van Afrikaans na aanleiding van die verlies van politieke beheer en laas- toe af kon Tauetona met Klein Spoortjies praat. Nou was daar 'n taal wat tens maak ek 'n aantal tentatiewe voorstelle rondom die toekoms van hulle gedeel het. Hulle kon voortplant en as mense bly voortbestaan (sien Departemente Afrikaans aan universiteite. ook Knappert, 1995: 41-42). 1 2 In Afrika-mitologie is taal belangrik, so belangrik dat in ten minste een am 'n taal te praat, is van die natuurlikste vermoens van die mens. am 'n skeppingsmite taal die bron van binding tussen man en vrou of die man- spesifieke taal te praat, is ingegee deur 'n omgewing en sosialisering. like en vroulike is. Taal bied die geleentheid vir die mens om te kommuni- Meesal dink die spreker nooit oor sy taal nie. Die praat van 'n eerstetaal is keer, voort te plant en uiteindelik te oorleef. so natuurlik soos 'n asemteug. Maar taal weet ons, be-teken veel meer. In koloniale kontekste gebeur dit dikwels dat spanninge bestaan tussen kolo- Lank, lank gelede toe die aarde wild en woes, maar nie leeg, was nie, het niale en inheemse tale, of tussen inheemse tale onderling, veral waar een die eerste mens, Tauetona, in die Taya Banna-vallei gewoon.
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